Journal articles: 'Sensus fidei'

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Famerée, Joseph. "Sensus fidei, sensus fidelium." Recherches de Science Religieuse 104, no. 2 (2016): 167. http://dx.doi.org/10.3917/rsr.162.0167.

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BURKHARD, John. "Sensus fidei." Louvain Studies 17, no. 1 (March 1, 1992): 18–34. http://dx.doi.org/10.2143/ls.17.1.2013808.

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Hackmann, Geraldo Luiz Borges. "O Sensus fidei." Teocomunicação 45, no. 2 (November 6, 2015): 115. http://dx.doi.org/10.15448/1980-6736.2015.2.22347.

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Theobald, Christoph. "Sensus fidei fidelium." Recherches de Science Religieuse 104, no. 2 (2016): 207. http://dx.doi.org/10.3917/rsr.162.0207.

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PARK, Junyang. "Sensus Fidei as a Fundamental Element for Synodality and Its Discernment: Centering on the Recent Documents of the International Theological Commission." Society of Theology and Thought 87 (December 31, 2022): 53–89. http://dx.doi.org/10.21731/ctat.2022.87.53.

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Synodality is the most important keyword for the Catholic Church of Today. It gives us the task of the integration between charismatic communion and hierarchial communion in the ecclesiological dimension. For this, it is important to understand the concept of sensus fidei (sense of the faith) as a charismatic gift for the faithful. Especially, the discernment of the ex-pressions of sensus fidei of the faithful in the application and practice of synodality is importantly needed. According to the recent documents of the International Theological Commission, the criteria for discerning the right ex-pressions of sensus fiei are faith, active participation in the life of the Church, listening to the word of God, openness to reason, adherence to the Magisterium, holiness such as humility, seeking the edification of the Church, loci theologici (the proper places for theology), and etc. After all, sensus fi-dei is a concept in a hermeneutical circle, since it is by itself one of the most important criteria for synodality, and at the same time, it should be continuously discerned by other criteria.

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Klíč, Tomáš. "Sensus fidei - a Referential Point for Catholic Theology." Studia theologica 15, no. 4 (December 1, 2013): 160–68. http://dx.doi.org/10.5507/sth.2013.055.

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Ferdek, Bogdan. "Dar nieomylności. Od Pastor aeternus do Sensus fidei." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 239–50. http://dx.doi.org/10.14746/pst.2016.30.12.

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Second Vatican Council took over from the first Vatican Council the doctrine on infallible teaching of the Bishop of Rome, approved it and presented in more complete context. It is the teaching of Dogmatic Constitution on the Church Lumen gentium on infallibility of bishops when together with the pope they exercise the Church's Magisterium, and on supernatural sense of faith of all people, thanks to which they cannot get lost in faith. International Theological Commission issued “Sensus fidei” in the life of the Church, a document which deals with the issue of supernatural sense of faith of all people of God. This document presents sufficient theology of sensus fidei and therefore it is possible to attempt to place the dogma about the pope’s infallibility into more complete context which sensus fidei is a part of. Three carriers of infallibility in the Church: the pope, the college of bishops and sensus fidei are complementary to one another when it comes to explanation and defence of the divine Revelation. None of them can form anything new in relation to the Revelation. All together serve infallibility given to the Church by the Spirit of Truth.

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Millen, Maria Inês De Castro. "O sensus fidei e a moral cristã." Teocomunicação 45, no. 2 (November 6, 2015): 172. http://dx.doi.org/10.15448/1980-6736.2015.2..22353.

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Rush, Ormond. "Sensus Fidei: Faith “Making Sense” of Revelation." Theological Studies 62, no. 2 (May 2001): 231–61. http://dx.doi.org/10.1177/004056390106200201.

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de Andia, Ysabel. "Le flair du troupeau : sensus Ecclesiae, sensus fidei et sentire cum Ecclesia." Nouvelle revue théologique 142, no. 2 (2020): 213. http://dx.doi.org/10.3917/nrt.422.0213.

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Ferreira, Maurício Da Silva. "O sensus fidei e o laicato no documento “o sensus fidei na vida da igreja” da Comissão Teológica Internacional (2014)." Teocomunicação 45, no. 2 (November 6, 2015): 158. http://dx.doi.org/10.15448/1980-6736.2015.2.22352.

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Rush, Ormond. "Receptive Ecumenism and Discerning the Sensus Fidelium: Expanding the Categories for a Catholic Reception of Revelation." Theological Studies 78, no. 3 (August 21, 2017): 559–72. http://dx.doi.org/10.1177/0040563917714619.

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The benefits of the approach of “receptive ecumenism” are becoming increasingly appreciated within ecumenical circles. A primary focus is the way a particular Christian tradition can learn from another and, in a mutual exchange of gifts, receive gifts that have not been part of one’s own tradition. This essay views this dynamic in terms of recognizing differing “senses of the faith” that the Holy Spirit has brought forth within the baptized of different churches. It proposes that Catholic discernment of the sensus fidelium, as presupposed in Lumen Gentium 12, should also include the sensus fidei of other Christians, and that ecumenical dialogues play a crucial role in that ecclesial discernment.

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Ferreira, Catelan. "O ensino do magistério a respeito do sensus fidei." Teocomunicação 45, no. 2 (November 6, 2015): 136. http://dx.doi.org/10.15448/1980-6736.2015.2.22351.

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Burkhard, John J. "SENSUS FIDEI: RECENT THEOLOGICAL REFLECTION (1990-2001)*. PART I." Heythrop Journal 46, no. 4 (October 2005): 450–75. http://dx.doi.org/10.1111/j.1468-2265.2005.00268.x.

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BURKHARD, JOHN J. "SENSUS FIDEI: RECENT THEOLOGICAL REFLECTION (1990-2001) Part II." Heythrop Journal 47, no. 1 (January 2006): 38–54. http://dx.doi.org/10.1111/j.1468-2265.2006.00278.x.

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Hackmann, Geraldo Luiz Borges. "O documento da Comissão Teológica Internacional sobre o sensus fidei." Teocomunicação 45, no. 2 (November 6, 2015): 117. http://dx.doi.org/10.15448/1980-6736.2015.2.22350.

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BURKHARD, JOHN J. "SENSUS FIDEI: THEOLOGICAL REFLECTION SINCE VATICAN II: I. 1965-1984." Heythrop Journal 34, no. 1 (January 1993): 41–59. http://dx.doi.org/10.1111/j.1468-2265.1993.tb00904.x.

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BURKHARD, JOHN. "SENSUS FIDEI: THEOLOGICAL REFLECTION SINCE VATICAN II: II. 1985-1989." Heythrop Journal 34, no. 2 (April 1993): 123–36. http://dx.doi.org/10.1111/j.1468-2265.1993.tb00907.x.

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Lutz, Gregório. "A IMPORTÂNCIA E O PAPEL DA LITURGIA NO Sensus fidei A PARTIR DO DOCUMENTO DA COMISSÃO TEOLÓGICA INTERNACIONAL: “O Sensus Fidei na Vida da Igreja”." Teocomunicação 45, no. 2 (November 6, 2015): 180. http://dx.doi.org/10.15448/1980-6736.2015.2.22354.

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Rogers, Jessie. "Synodality: Some Scriptural Perspectives on Communio, Peripheries and the Sensus Fidei." Studies: An Irish Quarterly Review 111, no. 441 (March 2022): 13–25. http://dx.doi.org/10.1353/stu.2022.0011.

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Chiron, Jean-François. "Sensus fidei et vision de l’Église chez le pape François." Recherches de Science Religieuse 104, no. 2 (2016): 187. http://dx.doi.org/10.3917/rsr.162.0187.

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Beyga, Paweł. "Pobożność ludowa jako miejsce urzeczywistniania się sensus fidei na przykładzie dogmatu o wniebowzięciu Maryi Dziewicy." Teologia w Polsce 10, no. 2 (March 26, 2020): 165–75. http://dx.doi.org/10.31743/twp.2016.10.2.10.

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Wniebowzięcie Maryi zostało zdogmatyzowane stosunkowo niedawno. Jednakże tym, co pozwalało modlącemu się Kościołowi wytrwale wierzyć w takie zakończenie Jej ziemskiej wędrówki, był zmysł wiary – sensus fidei. To dzięki temu zmysłowi wniebowzięta Maryja była czczona w liturgii oraz paraliturgicznych ceremoniach, które ukształtowały się na długo przed ogłoszeniem ostatniego maryjnego dogmatu.

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Skinningsrud, Tone. "Religious education from a critical realist perspective: sensus fidei and critical thinking." Journal of Critical Realism 18, no. 2 (March 15, 2019): 211–16. http://dx.doi.org/10.1080/14767430.2019.1599616.

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Ebert, Howard. "The Social Nature of the Sensus Fidei in the Thought of Karl Rahner." Philosophy and Theology 28, no. 2 (2016): 493–512. http://dx.doi.org/10.5840/philtheol201672855.

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O’Collins, Gerald. "‘Laity as Teachers in the Ecclesia Docens’." Irish Theological Quarterly 86, no. 3 (June 6, 2021): 241–53. http://dx.doi.org/10.1177/00211400211017691.

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Vatican II partly dismantled the separation between the hierarchy as teachers ( ecclesia docens) and the laity as believers ( ecclesia discens). The Council recognized the prophetic function of baptized lay persons, noting in particular the function of parents and catechists and reiterating the guidance of the Holy Spirit received by the whole church ( sensus fidei). Special personal charisms invite recognizing the place in the ecclesia docens of many writers, artists, composers, and film directors. Their imaginative gifts have encouraged and renewed the life of faith for innumerable believers.

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Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts.

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Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts.

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Choi, Hyeon Soon. "The Church Moving towards the Fullness of the Truth: the Theological Foundation for the Synodal Process in Dialogue and the Communication." Society of Theology and Thought 87 (December 31, 2022): 90–133. http://dx.doi.org/10.21731/ctat.2022.87.90.

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In this study we try to clarify the theological foundation of dialogue and communication for the continuous realization of synodality and to propose its necessary mechanism. Actually, dialogue and mutual communication are very important and a matrix in the realization of synodality. The Church, the pillar and the support of the Truth, was born of the Truth, proclaims It and also goes forward toward Its fullness. The concept related to the transmission of the Truth is Tradition, according to the teachings of the Vatican Council II, Traditio viva. Understanding of this living Tradition grows through meditation and study of faithfuls, the intelligence on the spiritual experiences and the preaching of the magisterium. Therefore, not only magisterium but also the whole people of God is the active subject in the transmission of the Truth. God's people exercise this role by virtue of Sensus Fidei which is the gift of the Spirit. The magisterium and the Sensus Fidei of the people of God are in a mutual and circular relationship. This relationship, in the exercise of the prophetic office, can also be extended to the entire life of Church. Therefore, it can be said that for the realization of synodality, are required mutual listening, dialogue and communication, whose characteristics must be multidirectional. The synodal process takes place through three phases of listening, discernment and exercise. However, this process is not linear but circular. Transparency is also needed so that this process takes place effectively. When the Church, a bride worthy of Lord, lives in this way, she can be the model of the dialogue and communication in the World today.

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Gałkowski, Tomasz. "Participation in the “Synodal Way”: A Few Comments in the Light of Karol Wojtyła’s Theory of Participation." Philosophy and Canon Law 7, no. 2 (December 31, 2021): 1–15. http://dx.doi.org/10.31261/pacl.2021.07.2.03.

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Announcing in the German Church the so called synodal way provoked discussions concerning the participation and joint responsibility of all the faithful in the implementation of the Church mission, especially with regard to exercising power and making binding decisions. The aim of the presented reflections (comments) is to look at the discussion in the light of the theory of participation, analysed by Karol Wojtyła in his work The Acting Person. The co-existence of the community of action and the personal value of the act and experiencing as one`s own jointly made decisions may set the direction for new paradigms of exploring sensus fidei.

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Sesboüé, Bernard. "MAGISTÉRIO E CONSCIÊNCIA." Perspectiva Teológica 44, no. 124 (December 9, 2014): 399. http://dx.doi.org/10.20911/21768757v44n124p399/2012.

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Este artigo propõe uma breve reflexão sobre a relação histórica e atual entre o exercício do magistério e o necessário respeito da consciência dos crentes. Uma primeira parte retoma a evolução da consciência a partir dos tempos modernos e de suas consequências : uma nova figura da fé e da vida no seio da comunidade cristã. Uma segunda parte recapitula as diferentes formas de exercício do magistério eclesial no curso da história e as dificuldades postas por seu encontro com a modernidade. O autor apresenta então um sonho, propondo uma nova maneira de proceder: não mais a simples vigilância, mas a animação de um grande debate planetário sobre todas as dificuldades postas ao ato de crer, a fim de revivificar o sensus fidei do povo cristão. A terceira parte retoma o problema da verdade na qual magistério e consciência moderna devem encontrar um consenso autêntico.ABSTRACT: This article proposes a brief reflection on the historical and current relationship between the exercise of the Magisterium and the need to respect the conscience of believers. A first part follows the evolution of conscience from modern times and its consequences: a new figure of faith and of life within the Christian community. A second part recapitulates the different forms of exercise of the ecclesial Magisterium in the course of history and the difficulties posed by its encounter with modernity. The author proposes a dream by proposing a new way to proceed: no longer simply surveillance, but the animation of a large planetary debate about all difficulties made the act of believing, in order to give new life to the sensus fidei of Christian people. The third part takes up the problem of truth in which teaching and modern conscience must find a genuine consensus.

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Grech, Mario. "Sensus fidei et consensus dans une Église synodale : un programme pour la théologie catholique dans le troisième millénaire." L'Année canonique Vol. LXI, no. 1 (October 3, 2022): 137–46. http://dx.doi.org/10.3917/cano.061.0137.

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Fameree, Joseph. "Los ministerios según el Vaticano II. ¿Un avance ecuménico?" Diálogo Ecuménico, no. 159 (January 1, 2016): 151–69. http://dx.doi.org/10.36576/summa.45877.

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Al comenzar su constitución sobre la Iglesia con un capí- tulo sobre el origen y el misterio trinitarios de ésta, el v aticano II ha ofrecido un inmenso servicio ecuménico a la teología de los ministerios: éstos se sitúan en su justo lugar, un segundo lugar al servicio del ser mistérico primero de la Iglesia. Igual- mente la existencia de un capítulo II, sobre el Pueblo de Dios en su conjunto antes de abordar los ministerios ordenados y los laicos, tiene el mismo efecto: lo que es común a todos los bauti- zados prima las distinciones de las funciones y de los carismas entre ellos. t ambién los ministerios ordenados deben ejercerse de manera sinodal y en comunión con el conjunto del pueblo cristiano, dotado de sacerdocio bautismal y de sensus fidei.

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Vélez Caro, Olga Consuelo. "LAICADO Y SINODALIDAD." Perspectiva Teológica 54, no. 1 (May 1, 2022): 45. http://dx.doi.org/10.20911/21768757v54n1p45/2022.

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Este articulo se inscribe en la teología sistemática-pastoral y pretende reflexionar sobre las posibilidades de incorporación del laicado en la experiencia sinodal. Parte de la propuesta hecha por Francisco de un sínodo sobre la sinodalidad y, en un segundo momento, sobre las condiciones que se requieren para que el laicado sea sujeto activo del mismo. En tercer lugar, se recoge la experiencia de la Asamblea Eclesial Latinoamericana para señalar los avances, pero también los límites de esta. Finalmente se formulan los desafíos pendientes. La novedad del articulo radica en levantar las dificultades para una incorporación efectiva del laicado en el proceso sinodal, concluyendo que, sin una reforma de estructuras, sera muy difícil una auténtica sinodalidad que incorpore al laicado como sujeto maduro de la comunidad eclesial. PALABRAS CLAVE: Laicado. Sensus fidei. Pueblo de Dios. Conversión.

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D’Costa, Gavin. "Bradford E. Hinze and Peter C. Phan (eds), Learning from All the Faithful: A Contemporary Theology of the Sensus Fidei." Theology 121, no. 4 (June 20, 2018): 304–5. http://dx.doi.org/10.1177/0040571x18765452l.

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Martínez, Julio L. "Por una teología moral en salida." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 97, no. 381-382 (September 21, 2022): 307–53. http://dx.doi.org/10.14422/ee.v97.i381-382.y2022.002.

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El centenario de la revista Estudios Eclesiásticos es una ocasión propicia para abordar los principales desafíos pastorales, epistemológicos, antropológicos y eclesiológicos que vive la teología moral católica, en un cambio de época donde los asuntos fronterizos arrecian y la conciencia de vulnerabilidad e incertidumbre —tanto a niveles micro como macrosociales— se vuelven críticas. Afrontar hoy los enormes retos que plantea la tecnología, el multiculturalismo, la sostenibilidad medioambiental y social, la desigualdad creciente o la movilidad humana, nos pone ante la urgente necesidad de desatar nudos intraeclesiales que aún atenazan a la teología moral y reaccionar a la irrelevancia a la que la posmodernidad digital somete toda propuesta moral que brote del Evangelio. Siguiendo la orientación del magisterio del papa Francisco, este artículo se adentra en el valor práctico del discernimiento para ver cómo desde él categorías como pueblo de Dios, sinodalidad, sensus fidei fidelium, conciencia, verdad, diálogo, encuentro o cuidado retoman prestancia y vigor para pensar y vivir la moral cristiana.

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Walker, Austin. "Learning from All the Faithful: A Contemporary Theology of the Sensus Fidei ed. by Bradford E. Hinze and Peter C. Phan." Newman Studies Journal 14, no. 2 (2017): 75–78. http://dx.doi.org/10.1353/nsj.2017.0022.

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Grümme, Bernhard. "A caminho de uma Igreja pública: Desafios para uma Eclesiologia atual." Teocomunicação 48, no. 1 (September 18, 2018): 48. http://dx.doi.org/10.15448/1980-6736.2018.1.30967.

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O presente artigo propõe-se analisar as causas da crise atual da Igreja e oferece, ao final, algumas pistas para a ação e mudanças efetivas. Inicialmente, constata-se que dentre as múltiplas causas dessa crise estão também as próprias estruturas da Igreja, contestando a tese largamente difundida de que se trataria, na verdade, de uma crise de Deus, motivada pela secularização, e não da Igreja. Feita essa constatação, faz-se necessário, metodologicamente, perguntar que tipo de Eclesiologia faria frente a essa crise e de que recursos da Tradição se poderia dispor. A tese defendida é de que uma Eclesiologia orientada no sujeito é capaz de combinar questões estruturais e questões de Deus. Os recursos a que se recorre para fundamentar tal Eclesiologia são as doutrinas do sensus fidei e a da sacramentalidade da Igreja. Conclui-se explicitando as reformas necessárias que emergem dessa Eclesiologia. Essas não serão possíveis sem uma participação ativa de todos os membros da Igreja e são condição necessária para que a Igreja se torne uma Igreja pública.

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Luciani, Rafael. "Hacia una vinculación co-constituyente de todos los christifideles." Seminarios sobre los ministerios en la Iglesia 67, no. 231 (December 28, 2022): 155–77. http://dx.doi.org/10.52039/seminarios.v67i231.1580.

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La actual recepción del Concilio Vaticano II recupera la primacía hermenéutica del capítulo II de Lumen Gentium. En el modelo de Iglesia Pueblo de Dios todos los christifideles conforman una totalidad orgánica de la cual derivan relaciones de corresponsabilidad que los vinculan entre sí y reconfiguran sus identidades mediante interacciones de recíproca necesidad que los completan mutuamente, y no sólo complementan, según lo que cada uno aporta suo modo et pro sua parte. La teología del sensus fidei fidelium tiene un rol determinante en la actual recepción de la eclesiología del Pueblo de Dios. Ella no puede ser reducida al ejercicio de la inteligencia de la fe, pues es, también, una dinámica de reconfiguración identitaria permanente de toda la vida eclesial que vincula corresponsablemente a las subjetividades eclesiales —los christifideles— entre sí por medio de dinámicas comunicativas capaces de manifestar la acción del Espíritu. El presente artículo aborda la novedad de este tema en el actual marco eclesiológico y sus consecuencias para una vinculación responsable de los sujetos eclesiales al interno del Pueblo de Dios.

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Feller, Vítor Galdino. "A REFORMA DA IGREJA." Perspectiva Teológica 46, no. 128 (September 4, 2014): 21. http://dx.doi.org/10.20911/21768757v46n128p21/2014.

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O pontificado do papa Francisco trouxe à tona o tema da reforma da Igreja. Retoma-se essa causa que acompanha a história da Igreja desde os seus primórdios e que interessa a todos os membros do povo santo de Deus. O texto divide-se em quatro partes. Primeiro, faz-se um apanhado histórico dos anseios de reforma da Igreja, mostrando que, muitas vezes em instâncias subterrâneas, sempre houve o desejo e também ações concretas de renovação. Em seguida, apresenta-se como razão para a reforma da Igreja o anúncio e a realização do Reino de Deus, pelo qual é preciso que a Igreja se volte à concretude humana e histórica de Jesus de Nazaré, pela superação do apego ao poder e às estruturas religiosas. Num terceiro momento, trata-se do critério pelo qual se mede a realização e a veracidade da reforma da Igreja: a santidade de cada fiel e do povo cristão no meio do mundo. Por fim, conclui-se que o caminho para a reforma da Igreja está na escuta dos clamores do Espírito Santo, que fala na própria Igreja e no mundo através do sensus fidei dos fiéis, das Igrejas particulares, dos pobres, das mulheres e das realidades terrestres.ABSTRACT: The pontificate of Pope Francis brought to the surface the theme of reform of the Church. This essay takes up this cause that accompanies the history of the Church from its beginnings and concerns all the members of the holy people of God. The text is divided into four parts. First, it gives a historical summary of the yearnings for reform of the Church, showing that, in many instances subterranean, there has always been the desire and also the concrete actions of renewal. Following from this, the essay presents as the reason for the reform of the Church the proclamation and the realization of the Kingdom of God, whereby it is necessary that the Church return to the concrete human and historical Jesus of Nazareth, in order to overcome the addiction to power and to religious structures. In the third part, it treats of the criterion that measures the realization and the authenticity of reform of the Church: the holiness of each believer and of the Christian people in the midst of the world. Finally, it concludes that the road of reform of the Church is in the hearing of the cries of the Holy Spirit, that speak in the Church itself and in the world through the sensus fidei of the faithful, of the local Churches, of the poor, of women and of the earthly realities.

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O'Loughlin, Thomas. "Are ‘the Bishops … the “High Priests” Who Preside at the Eucharist’?: A Note on the Sources of the Text of Sensus Fidei." New Blackfriars 98, no. 1074 (February 3, 2017): 232–38. http://dx.doi.org/10.1111/nbfr.12272.

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Ohly, Christoph. "Burghardt, Dominik, Institution Glaubenssinn. Die Bedeutung des sensus fidei im kirchlichen Verfassungsrecht und für die Interpretation kanonischer Gesetze. Paderborn: Bonifatius 2002, 372 S." Archiv für katholisches Kirchenrecht 171, no. 1 (June 24, 2002): 302–5. http://dx.doi.org/10.30965/2589045x-17101041.

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Famerée, Joseph. "Les ministères selon Vatican II : une avancée oecuménique ?" Revista Pistis Praxis 7, no. 2 (September 13, 2015): 329. http://dx.doi.org/10.7213/revistapistispraxis.07.002.ds03.

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En commençant sa constitution sur l’Église par un chapitre sur l’origine et le mystère trinitaires de celle-ci, Vatican II a rendu un immense service oecuménique à la théologie des ministères: ceux-ci sont situés à leur juste place, une place seconde au service de l’être mystérique premier de l’Église. De même, l’existence d’un chapitre II sur le Peuple de Dieu dans son ensemble avant d’aborder les ministères ordonnés et les laïcs a le même effet: ce qui est commun à tous les baptisés prime les distinctions de fonctions et de charismes entre eux. Aussi les ministères ordonnés doivent-ils s’exercer de manière synodale et en communion avec l’ensemble du peuple chrétien, doté du sacerdoce baptismal et du sensus fidei. L’effort du chapitre III de Lumen Gentium de penser la nature sacramentelle de l’épiscopat, son enracinement dans la succession apostolique et son caractère collégial, quelles qu’en soient les limites, est favorable à un rapprochement avec les Églises de type épiscopal, mais aussi avec les Églises de la Réforme. Enfin, le décret sur l’oecuménisme, tout en reconnaissant certaines divergences sérieuses en matière de ministères, déploie les nombreux liens qui unissent l’Église catholique et lesautres Églises, et permet de dépasser bien des blocages antérieurs.

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Lawler, Michael G. "Faith, Praxis, and Practical Theology: At the Interface of Sociology and Theology." Horizons 29, no. 2 (2002): 199–224. http://dx.doi.org/10.1017/s0360966900010100.

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ABSTRACTThis essay is an exercise in practical theology, the theological reflection arising out of and in response to the church's actual situation. Practical theology insists that it is not enough to analyze the church's actual situation with deductive, ahistorical theological principles, but that it is necessary, first, to uncover and, then, reflect critically on the actual situation to test it for the presence of the Spirit, relevance, and significance in light of the gospel. Practical theology grows out of the relationship between theoria and praxis which, for the church, is the relationship between faith and praxis. The essay argues that to recognize scientifically the church's actual situation and to perform the required theological reflection practical theology requires sociology.The essay explores, therefore, the relationship between practical theology and the data of sociological research. It also examines the theological realities, sensus fidei and reception, and explores their relationship to that data. The exploration is concretized theologically by a consideration of the sociological data and theology about two Catholic moral doctrines, divorce and remarriage without prior annulment and artificial contraception. A theological reflection on the actual situation of both doctrines and a sociological consideration of the data suggest the conclusion that a dramatic development and re-reception of both doctrines, in line with previous dramatic developments of doctrine in the church, is under way.

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May, Georg. "Sensus fidei fidelium. Zur Einordnung des Glaubenssinnes aller Gläubigen in die Communio-Struktur der Kirche im geschichtlichen Spiegel dogmatisch-kanonistischer Erkenntnisse und der Aussagen des II. Vaticanum." Archiv für katholisches Kirchenrecht 170, no. 2 (December 12, 2001): 638–42. http://dx.doi.org/10.30965/2589045x-170-02-90000048.

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Rachel Joyce Marie O. Sanchez. "Where Is Women's Wisdom in the Life of the Church? A Feminist Perspective on the International Theological Commission's “Sensus Fidei in the Life of the Church”." Journal of Feminist Studies in Religion 32, no. 2 (2016): 27. http://dx.doi.org/10.2979/jfemistudreli.32.2.04.

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Routhier, Gilles. "LA PNEUMATOLOGIE DE VATICAN II." Perspectiva Teológica 52, no. 2 (September 1, 2020): 375. http://dx.doi.org/10.20911/21768757v52n2p375/2020.

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La pneumatologie du Concile Vatican II figurait parmi les Questiones disputatae entre théologiens orthodoxes, protestants et catholiques après le Concile. Cette génération ayant disparu, il est important de dresser un nouveau bilan. Pour ce faire, il ne suffit pas de compter le nombre d’occurrences du terme Saint-Esprit dans le texte conciliaire, mais il importe de voir si le recours au Saint-Esprit détermine la perspective théologique adoptée par le Concile et intervient à des points stratégiques de l’argumentation. Un nouvel examen de la question conduit à l’identification de trois domaines où la pneumatologie conciliaire joue un rôle important en ecclésiologie : l’Esprit Saint est co-instituant de l’Église. Il est en même temps source de la diversité et de l’unité, si bien qu’on ne peut la concevoir que comme unité catholique; enfin, le fait qu’il dispense ses dons à tous les fidèles fonde la participation de tous à la vie de l’Église. De plus, non seulement l’Esprit habite dans l’Église comme en un temple, mais il remplit aussi l’univers, précédant l’action de l’Église et en dépassant les frontières. En conclusion, l’essai souligne le fait que les développements postconciliaires sur des questions cruciales, telles que la théologie des ministères, la réflexion sur le sensus fidei et la synodalité, dépendent des fondements posés par Vatican II. De plus, la théologie de la mission et la théologie des religions n’auraient pas connu de tels développements sans la réflexion conciliaire sur le rôle du Saint-Esprit dans le monde et au-delà des frontières de l’Église.

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Regan, Ethna. "The Criteria of “Authentically” Catholic Theology: Reading Theology Today a Decade Later." Religions 12, no. 12 (December 3, 2021): 1071. http://dx.doi.org/10.3390/rel12121071.

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In light of the fecundity and diversity of Catholic theology since Vatican II, a 2012 report of the International Theological Commission (ITC) identified perspectives, principles, and criteria—distinctive family traits—of Catholic theology, what Pope Benedict XVI called its “genetic code”: primacy of the Word of God; the faith of the Church as its source, context, and norm; the science of faith; drawing constantly on the canonical witness of Scripture; fidelity to the Apostolic Tradition; attention to the sensus fidelium; responsible adherence to the ecclesiastical magisterium; practiced in collaboration with the whole company of theologians; in dialogue with the world; giving a scientifically and rationally argued presentation of the Christian faith; integration of plurality in the intellectus fidei; and sapiential. This article marks the 10th anniversary of the ITC report by offering a critical commentary on the criteria, examining the possibilities, limitations, and tensions inherent in each, and the ongoing relevance of these criteria for contemporary Catholic theology. It argues that although the aim of the ITC report is not to promote uniformity but to avoid fragmentation, and its framework is an ecclesiology of communion, when the interpretative possibilities of theology are discussed, the report tends to retreat from these possibilities and adopt a restrictive emphasis on conformity. The article then examines what Pope Francis (2013–) says about the characteristics of Catholic theology and the role of theologians in his major documents and his addresses to faculties of theology. It argues that Francis makes a distinctive contribution to consideration of what is “authentically” Catholic theology, and may offer a less restrictive understanding of such theology for the diverse academic, cultural, and ecclesial contexts in which Catholic theologians find themselves.

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Lanzetti, Raúl. "Jesús SANCHO BIELSA, Infalibilidad del Pueblo de Dios. “Sensus fidei” e infalibilidad orgánica de la Iglesia en la Constitución “Lumen gentium” del Concilio Vaticano II, Pamplona, Eunsa (Col. “Theológica”, n. 20), 1979, 314 pp., 15 x 24." Scripta Theologica 12, no. 3 (March 23, 2018): 970–73. http://dx.doi.org/10.15581/006.12.22494.

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Bertolino, Rinaldo. "Sensus Fidel, Charismen Und Recht im Volk Gottes." Archiv für katholisches Kirchenrecht 163, no. 1 (June 12, 1994): 28–73. http://dx.doi.org/10.30965/2589045x-16301005.

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May, Georg. "Ohly, Christoph, Sensus fidei fidelium. Zur Einordnung des Glaubenssinnes aller Gläubigen in die Communio-Struktur der Kirche im geschichtlichen Spiegel dogmatisch-kanonistischer Erkenntnisse und der Aussagen des II. Vaticanum. St. Ottilien: Eos-Verlag 1999, XLIV, 362 S. = Münchener Theologische Studien III. Kanonistische Abteilung 57." Archiv für katholisches Kirchenrecht 170, no. 2 (June 24, 2001): 638–42. http://dx.doi.org/10.30965/2589045x-17002037.

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Journal articles on the topic 'Sensus fidei'

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